SAHIH AL-BUKHARI · 2020. 7. 15. · Sahih Bukhari is divided into 97 books, each with numerous chapters within it. After he finished the compilation, Imam Bukhari showed the manuscript

i

SAHIH AL-BUKHARI (صحيح البخاري)

VOLUME I

BOOK # 1

BEGINNING OF REVELATIONS

كتاب بدء الوحى

Translated and Explained

By

SHAIKH MIR ASEDULLAH QUADRI

Sahih Iman Publication

ii

Copyright © SAHIH IMAN 2020

All rights reserved. No part of this publication may be reproduced, stored in a retrieval system or transmitted, in any form or by any means without the prior written permission of the publisher,

nor be otherwise circulated in any form of binding or cover other than that in which it is published and without a similar condition being imposed on the subsequent purchaser.

Disclaimer

Utmost care has been taken in the presentation of Ahadith, their translations and explanations. However, if any typographical error or otherwise is noticed in both English and Arabic, please

contact us at ‘[email protected]’. Thanks.

iii

Table of Contents

1. SAHIH AL-BUKHARI (صحيح البخاري) ................................................................................... 1

2. BIOGRAPHY OF IMAM BUKHARI (رضئ اللہ تعالی عنہ) ....................................................... 1

3. EDUCATION ........................................................................................................................ 2

4. BOOKS WRITTEN BY IMAM BUKHARI ......................................................................... 4

5. DEATH OF IMAM BUKHARI ........................................................................................... 6

6. CRITERIA OF HADITH COLLECTION ........................................................................... 7

7. BOOKS IN SAHIH AL-BUKHARI ..................................................................................... 8

8. BOOK # 1 – BEGINNING OF REVELATIONS .............................................................. 12

9. CHAPTER # 1 – HOW THE DEVINE REVELATIONS STARTED ............................. 13

1 Return to Contents

بسم اللہ الرحمن الرحيم

الحمد لله رب العالمين، والصلاة والسلام على سيدنا محمد وعلى آله وصحبه أجمعين

SAHIH AL-BUKHARI (صحيح البخاري)

Sahih al-Bukhari (البخاري was compiled by Imam Abu Abdullah Muḥammad ibn Isma'il (صحيح ibn Ibrāhīm ibn al-Mughīrah ibn Bardizbah al-Ju‘fī al-Bukhārī ( أبو عبد الله محمد بن اسماعيل بن ابراهيم بن

البخاري الجعفي بردزبه بن عنہ) AH 256-870/194–810 ,(المغيرة تعالی الله The book is titled "The .(رضئ Abridged Collection of Authentic Hadith with Connected Chains regarding Matters Pertaining to the Prophet صلى الله عليه وسلم, His practices and His Times" ( الجامع المسند الصحيح المختصر من أمور رسول الله صلى الله عليه

.(وسلم وسننه وأيامه

BIOGRAPHY OF IMAM BUKHARI (رضئ اللہ تعالی عنہ)

Imam Bukhari ( عنہ تعالی is one of the most distinguished scholars of Hadith in Islamic (رضئ الله history. His book Sahih Bukhari, accepted as the most authentic book of Hadith, is one of the greatest sources of Sahih Ahadith in Islamic literature. He was born on Friday, 13 Shawwal, 194 H (July 16, 810 AD) in Bukhara, Uzbekistan.

ANCESTORS

Imam Bukhari's father Ismail ibn Ibrahim ibn Mughaira al-Ju'fî was a also a Hadith scholar, and student of Imam Malik Ibn Anas ( عنہ تعالی الله Ibn Hibban mentioned him in his book .(رضئ 'Reliable Narrators' (الثقات and recorded that Isma’il heard Ahadith from Imam Malik. He (كتاب also sat in the company of Abdullah Ibn Mubarak and others. Hadith Scholars of Iraq related Ahadith from him.


Ismail was an industrious and wealthy person who left a good deal of wealth at the time of his death. He died when Imam Bukhari was an infant. Thus, the responsibility of upbringing of the Imam was shouldered by his mother.

It is reported that the grandfather of Imam Bukhari, Al-Mughaira bin Bardizbah had settled in Bukhara after accepting Islam. Information about Imam's ancestors is sketchy except that his great grandfather Bardizbah ibn Bazzabah and his ancestors were Persian, following the religion of their forefathers.

EDUCATION

Imam Bukhari received early education in Bukhara. He was famous for his exceptional memory right from his childhood. He memorized Quran early and inherited interest in Ahadith from his father. It is reported that by early teens he learned over 300,000 Ahadith and memorized Ahadith collections of Abdullah Ibn Mubarak, a companion of Imam Abu Hanifah, and others. He also sat in the company of many Hadith scholars of his time to learn Ahadith. His teachers include, (i) Ishaq Ibn Rahway, (ii) Ali Ibn Madini, (iii) Dhihaak Ibn Mukhlid, (iv) Makki Ibn Ibrahim Khadhali, (v) Ubaidullah Ibn Musa Abasa, (vi) Abdul Quddoos Ibn Hajjaj, (vii) Muhammad Ibn Abdullah Ansari, (viii) Shaikh ad-Dakhili, etc.

Muhammad Abu Hatim ibn Idris al-Razi (811–890), a contemporary Hadith scholar of his time, who knew him personally, recorded the statement of Imam Bukhari about his early education, as follows:

"I began to go regularly to Shaikh ad-Dakhili and others. One day, Shaikh ad-Dakhili was describing Ahadith to his students. While describing the chain of a Hadith, he said 'Sufyan reported from Abu Zubayr from Ibrahim.' On this I said to him, 'Abu Zubayr never related anything from Ibrahim'. 'On this the Shaikh rebuffed me. I told him, 'please refer to your original copy, if you still have it.' The Shaikh went and looked at it and then came back and said, 'alright then how it is supposed to be read, young man? I said, 'It is actually Zubayr ibn Uday, and he narrated the Hadith from Ibrahim. On hearing this, the Shaikh took his pen and corrected his book, saying, you are right.'

Muhammad Abu Hatim recorded another incident, as follows.

"It was reported to me (Abu Hatim) by two Senior students who attended Hadith classes along with young (Imam) Bukhari. They noticed that several days had passed the boy was attending the classes but was not writing anything down. They asked him about it. He ( Imam Bukhari) told them, ‘You are here longer than me. Why do you not tell me what you have written?’ They did so, and the total came to over fifteen thousand Ahadith. When they finished reading, the


Imam repeated from memory every word of every Hadith they had read to him and asked them, 'Do you still think that I come here for nothing or that I am wasting my time?"

Another Hadith scholar Sulayman ibn Mujahid cited the following incident.

"One day I was in the company of Muhammad ibn Salam Baykandi. He told me, 'If you had come a little early, I would have shown you the child who has seventy thousand Ahadîth in his memory. I was amazed. I stood up, and started looking for that child. Shortly I found him. I asked, 'Are you the one who has memorized committed seventy thousand Ahadît?' Imam Bukhari replied, 'I have learned more Ahadith than this. I even know the place of birth, death and residence of most of those companions from whom the Ahadith are narrated."

When Imam Bukhari was 18 years old, he went for Hajj along with his mother and brother. After Hajj, his mother and brother returned to Bukhara, but he stayed in Makka-al-Mukarrama for two years for further education. From Makka, he went to Madina and stayed there for one year. This was the time his great travels began in pursuit of Ahadith collection. He traveled to Basra, Balkh, Merv, Nishapur, Rayy, Baghdad, Kufa, Makkah, Madina, Wasit, Egypt, Damascus, Qaysariya, Asqalan, Palestine, Syria, etc., and wrote Ahadith narrated by over one thousand people.

Mohammad Abu Hatim recorded a statement of Imam Bukhari, in this context, as follows.

"Then I spent five years in Basra with my books, going for Hajj (again), and then returning from Makkah to Basra. I never related a Hadith unless I knew the authentic from the doubtful, and until I had studied the books of the rational Jurists about this Hadith. I know nothing that is considered essential, whether be it in regard to legislation, etiquette, society, or anything, that cannot be found in the Book of Allah (سبحانه و تعالى) or the Sunnah of His Apostle ( ليه و آله وسلمصلى الله ع )."

A spectacular incident is reported that took place in Baghdad where the Imam had taken up temporary residence. The people having heard of his accomplishments, decided to test him. They chose one hundred different Ahadith, changed the chain of narration and in some cases altered the text. These Ahadith were read in front of the Imam by 10 people. He was asked to testify. A large crowd had gathered to witness the test. After listening to each Hadith, the Imam gave a standard reply - 'not to my knowledge'. However, after completion of their recitation of all 100 Ahadith, the Imam repeated each text and testimonials which had been changed, followed by the correct text and testimonial.


BOOKS WRITTEN BY IMAM BUKHARI

Imam Bukhari wrote his first book titled 'Prophet's صلى الله عليه وسلم Companions and their immediate successors' (قضايا الصحابه و التابعين) in Makka al-Mukarrama when he was staying there after Hajj.

Later, during his stay in Madina, he wrote his famous book titled 'The detailed History of Narrators' ( الكبير In this book he compiled the biographies of narrators of Ahadith from .(التاريخ the time of the Companions until his time.

He studied the lives of narrators, to make sure they were trustworthy in their reporting. They should not change the wording of the Hadith or concoct from their minds. If it came to his knowledge that the narrator is not trustworthy or an open sinner, he will not write down the Hadith unless there was another strong chain of narrators existed for that Hadith. He studied where and when the narrators lived, in order to make sure that if someone narrates from someone else, they must both have been in the same place at the same time and have actually met and discussed the Hadith.

He wrote three books about the narrators of Ahadith to establish the ability and trustworthiness of narrators in conveying the Ahadith. These are, (i) The detailed history of Narrators ( التاريخالاوسط) The Standard History of Narrators (ii) ,(الكبير and (iii) The Brief History of ,(التاريخ Narrators (التاريخ الصغير).

Imam Bukhari made stringent guidelines for acceptance of Ahadith. He was among the pioneering scholars who used a systematic approach in analyzing and labeling Ahadith into (i) 'Authentic' (Sahih - صحيح), (ii) 'Good' (Hassan- حسن), (iii) 'Perpetual' (Mutawatir - متواتر), (iv) 'Infrequent' (Ahaad - احاد), (v) Weak (Da'eef - ضعيف), and (vi) 'Concocted' (Mawdu - موضوع). Later, these classifications became a standard which was followed and further developed by the later Hadith scholars.

Imam Bukhari wrote several books, but his book Sahih Bukhari titled "The Abridged Collection of Authentic Hadith with Connected Chains regarding Matters Pertaining to the Prophet صلى الله عليه وسلم, His practices and His Times" ( من أمور رسول الله صلى الله عليه وسلم وسننه وأيامه الجامع المسند الصحيح المختصر ) is most famous among them. It is reported that it took him 16 years to complete this book. Sahih Bukhari is accepted by all scholars as the most authentic book of Hadith.

The Imam mentioned how the idea came to his mind for writing Sahih Bukhari, as follows.

"Once, during one of our Hadith sessions when my teacher Ishaq Ibn Rahway remarked, 'it would be appreciated if someone could collect Ahadith that held strong and reliable testimonials and write them in a book', the idea came to my mind to compile authentic Ahadith in a book."


What makes Sahih Bukhari so unique was Imam's meticulous attention to detail. He made far stricter rules than other Hadith scholars for accepting a Hadith as authentic. His collection of Ahadith is a monumental achievement and an irreplaceable cornerstone of the Science of Hadith scholarship. Through his work, Hadith studies became a science with governing laws that protected the field from innovation/corruption.

Sahih Bukhari is divided into 97 books, each with numerous chapters within it. After he finished the compilation, Imam Bukhari showed the manuscript to some of his teachers like Imam Ahmed, Ibn al-Madini, Ibn Ma'in, etc.

Over 80 guides have been written to explain Sahih Bukhari. The best among them are (i) Ibn Hajr al-Asqalani’s “Fath Al-Bari”, (ii) Shihab Ahmad Ibn Al-khateeb Al-Qastalani’s "Irshad As-Sari”, and (iii) Badr-ud-Deen al-Aini’s “Umda-tul-Qari”.

Imam Bukhari has written many books. These include (i) Sahih Bukhari, (ii) Tarikh-Al Kabeer (and Tarikh al-Awsat, and Tarikh as Sageer), (iii) Khalq A’faal Ebaad, (iv) Kitaab al-Wuhdan, (v) Adab al-Mufrad, (vi) Kitaab Adh-Dhua’fa, (vii) Juz Raf al-Yadain, (viii) Juz Al-Qirat Kalful Imam, (ix) Tafseer Al-Kabeer, (x) Kitab Al-Ilal, (xi) Kitaab Al-Manaqib, (xii) Qadhaya As-Sahabah wa at-taba'in, (xiii) Kitab al-Ashribah, (xiv) Kitab al-Hibah, (xv) Kitab al-Mabsoot, etc.

Imam Bukhari had many students. It is reported that over 9000 people used to sit in his lessons when he taught his Sahih Bukhari. There used to be many travelers among this crowd who used to travel long distances to listen to his sermons. There are some well-known names among his students like (i) Tirmidhi, (ii) Muslim, (iii) Nasa’i, (iv) Ibrahim Ibn Ishaq Al-Harawi, (v) Muhammad Ibn Ahmad Ibn Dolabi, (vi) Mansoor Ibn Muhammad Bazdoori, etc.

Imâm Muslim ibn Hajjâj reported that in 250 AH, Imam Bukhari arrived in Nishapur. After hearing the news of his arrival, people were jubilant. Muhammad ibn Yahya adh-Dhuhlî was the ruler of Nishapur. He led a huge crowd of people to the outskirts of the city to receive Imam Bukhari. Imam Muslims wrote, 'I had never seen such a reception ever given to a scholar or a ruler'.

In Nishapur, Imam Bukhari began giving lectures on Ahadith. A crowd used to gather to listen to his lecture. However, his popularity became an eye sore to some people in Nishapur. They started to insinuate the ruler about the Imam. Gradually the ruler started suspecting about the Imam. The conspirators sent a person to attend Imam's lectures and find something to defame him. This man asked Imam, whether Qur'ân was created or not created. The Imam knew the intention of the questioner. He paused for a while but the person insisted for his reply. On this, the Imam said 'Quran is the word of Allah and is not created. Then the man posed certain more questions to confuse the issue. On this, the Imam explained 'our (human) actions are created and our pronunciation of Quranic verses is one of our actions.'

This statement of Imam was conveyed to the ruler who had believed that 'even the pronunciation of Quran was eternal'.


The difference of opinion was not on the essence that the Quran is the word of Allah. Adh-Duhli, the ruler, and some people following the Hanbali school of thought in Nishapur considered that the pronunciation of the word of Allah is also not created, while Imam Bukhari, Muslim and others considered the pronunciation is created because it is part of one's acts.

After this, a mass propaganda campaign was initiated against the Imam and people were made to believe that Imam considers the word of Allah as created. The ruler openly disconnected his ties with the Imam and stopped people from attending Imam's lectures. When things went out of control, the Imam decided to leave Nishapur to his hometown Bukhara.

The Imam received a mammoth welcome in Bukhara on his arrival. He established a school there and started teaching Ahadith. However, he faced rivalry in Bukhara as well. Some people started spreading false stories about him. The Governor of Bukhara was incited to act against the Imam. The Governor asked the Imam to come to his home every day and teach his son. The Imam replied, 'I do not want to abuse knowledge and carry it to the doorstep of the ruler'. If anybody wants to learn, they should come to my school.' On this the Governor said, he cannot let his son sit with commoners in the school and the Imam should teach his son alone. The Imam did not agree. On this, the Governor became angry. A fatwa was issued by a group of Ulema against the Imam to banish him from Bukhara.

DEATH OF IMAM BUKHARI

The Imam was distressed to leave his homeland. He decided to go to Samarqand. On his way he was told that the people of Samarqand were divided about him. He stopped his journey at a village called 'Khartang'. He spent two months there and became ill. When people of Samarqand knew that the Imam had stayed back from travel to their city, a large delegation from Samarqand came to pursue him to travel to Samarqand. But by this time, he had become very week from his ailment.

He died on the night of Eid al-Fitr, the first night of Shawwal in the year 256 AH (870 AD). He was 62 years old. He was buried in Khartang. (Tadhkira-tul-Huffaz 2/122, Shadhrat adh-Dhahab 2/135, Tahdhib at-Tahdhib 9/47, Al-Wafiyaat 1/55, etc.)

It is claimed that Imam Bukhari was a follower of Hanbali school of thought. Some people claim he was follower of Shafi'i school of thought. Ad-Dhahabi said Imam Bukhari was a mujtahid, a scholar capable of making his own ijtihad.

It is reported that when Imam Bukhari went to Nishapur, Imam Muslim came to him and kissed his forehead and said, 'O Teacher, O leader of the Muhadditheen, give me permission to kiss your feet.' Imam Tirmidhi said, 'in the field of narrators I have not seen anyone more knowledgeable than Imam Bukhari'. Ibn Khuzaimah said, 'I have never encountered anyone more knowledgeable than Imam Bukhari in Ahadith.


CRITERIA OF HADITH COLLECTION

SAHIH AL-BUKHARI (البخاري is accepted as the most reliable Hadith book. It contains (صحيح about 7500 Ahadith selected from over 600,000 Ahadith. This shows the care taken by the Imam. It contains 97 books, and over 4000 chapters. The criteria used by Imam Bukhari, which was later followed by his student Imam Muslim, for Ahadith compilations is briefly described below.

(i) The knowledge of Hadith (علم الحديث)

In it, they studied the wording of the Prophet (صلى الله عليه و آله وسلم) used, its line of transmission and the original listener or recorder.

(ii) The knowledge about the credibility of narrator (علم الرجال الحديث)

In it, they analyzed the narrator with certain mandatory requirements, like; (a) he should be a Muslim, (b) should have reached the age of puberty, (c) must be of stable mind, (d) should not deviate or stray. (e) should avoid sin, (f) Narrator's mannerism and actions should be good.

(iii) Study of the background of the narrators (علم الجرح و التعديل).

In it, they evaluated the reliable sources, using details about the history of the narrator, his family background, strengths and weaknesses, consistency in good character, etc.

(iv) Knowledge of the root of the Hadith (علم الى الحديث)

In it, they undertook detailed study of the life of Prophet Mohammad ( صلى الله عليه

to help them in evaluating the authenticity of the narration beyond any (و آله وسلمdoubt.


BOOKS IN SAHIH AL-BUKHARI

Sahih al-Bukhari consists of the following 97 books. Their Translation and Explanation have been covered in 9 volumes.

(1) Book of Revelation (كتاب بدء الوحى)

(2) Book of Faith (كتاب الإيمان)

(3) Book of Knowledge (كتاب العلم)

(4) Book of Ablution (كتاب الوضوء)

(5) Book of Bathing (كتاب الغسل)

(6) Book of Mensuration (كتاب الحيض)

(7) Book of dry Ablution (كتاب التيمم)

(8) Book of Salah (كتاب الصلاة)

(9) Book of Times of Salah (كتاب مواقيت الصلاة)

(10) Book of Azan (كتاب الأذان)

(11) Book of Friday Salah (كتاب الجمعة)

(12) Book of Salah to allay fear (كتاب صلاة الخوف)

(13) Book of two Eids (كتاب العيدين)

(14) Book of Salat al-Witr (كتاب الوتر)

(15) Book of Salah for rain (كتاب الاستسقاء)

(16) Book of Salah during Eclipse (كتاب الكسوف)

(17) Book of Prostration during recitation of Quran (كتاب سجود القرآن)

(18) Book of abridgement in Salah (كتاب التقصير)

(19) Book of Salat at-Tahajjud (كتاب التهجد)


(20) Book of virtue of Salah at Haramain in Makka and Madina ( كتاب فضل الصلاة فى

(مسجد مكة والمدينة

(21) Book of actions during Salah (كتاب العمل فى الصلاة)

(22) Book of forgetfulness during Salah (كتاب السهو)

(23) Book of Funerals ( كتاب الجنائز)

(24) Book of Zakat (كتاب الزكاة)

(25) Book of Hajj (كتاب الحج)

(26) Book of Umra (كتاب العمرة)

(27) Book of Pilgrims prevented from Hajj & Umra (كتاب المحصر)

(28) Book of Penalty for Hunting during Hajj (كتاب جزاء الصيد)

(29) Book of virtues of Madina al-Munawwara (كتاب فضائل المدينة)

(30) Book of Fasting (كتاب الصوم)

(31) Book of Salat at-Taraweeh in Ramadhan (كتاب صلاة التراويح)

(32) Book of the night of al-Qadr (كتاب فضل ليلة القدر)

(33) Book of Seclusion in a Mosque (كتاب الاعتكاف)

(34) Book of Trading (كتاب البيوع)

(35) Book of advance payment for goods (كتاب السلم)

(36) Book for no excuse (كتاب الشفعة)

(37) Book of Hiring (كتاب الإجارة)

(38) Book of debt transfer (كتاب الحوالات)

(39) Book of Surety (كتاب الكفالة)

(40) Book of Authorization/Agency (كتاب الوكالة)

(41) Book of Agriculture (كتاب المزارعة)

(42) Book of Water distribution (كتاب المساقاة)


(43) Book of Bankruptcy (كتاب فى الاستقراض)

(44) Book of Discounts (كتاب الخصومات)

(45) Book of lost thing picked by someone ( كتاب فى اللقطة)

(46) Book of Oppression (كتاب المظالم)

(47) Book of Partnership (كتاب الشركة)

(48) Book of Mortgage (كتاب الرهن)

(49) Book of Manumission of slaves (كتاب العتق)

(50) Book of Agreements (كتاب المكاتب)

(51) Book of Gifts and its virtues (كتاب الهبة وفضلها والتحريض عليها)

(52) Book of Witnesses (كتاب الشهادات)

(53) Book of peacemaking (كتاب الصلح)

(54) Book of Conditions (كتاب الشروط)

(55) Book of Wills (كتاب الوصايا)

(56) Book of Jihad and Expeditions ( الجهاد والسير كتاب )

(57) Book of One fifth of the booty in the cause of Allah (كتاب فرض الخمس)

(58) Book of Jizya Security Tax and Pledge (كتاب الجزية والموادعة)

(59) Book of beginning of creation (كتاب بدء الخلق)

(60) Book of Prophets ( الأنبياءكتاب أحاديث )

(61) Book of virtues of Prophet Mohammad صلى الله عليه وسلم and Sahabah (كتاب المناقب)

(62) Book of Virtues of Sahabah (كتاب فضائل أصحاب النبى صلى الله عليه وسلم)

(63) Book of Virtues of Ansaar of Madina (كتاب مناقب الأنصار)

(64) Book of Prophet's صلى الله عليه وسلم military expeditions (كتاب المغازى)

(65) Book of Prophet's صلى الله عليه وسلم Tafseer (كتاب التفسير)


(66) Book of Virtues of Quran (كتاب فضائل القرآن)

(67) Book of Marriage (كتاب النكاح)

(68) Book of Divorce (كتاب الطلاق)

(69) Book of Supporting the family (كتاب النفقات)

(70) Book of Food (كتاب الأطعمة)

(71) Book of Aqeeqa (كتاب العقيقة)

(72) Book of Hunting and slaughtering (كتاب الذبائح والصيد)

(73) Book of Eid al-Azha (كتاب الأضاحي)

(74) Book of Drink (كتاب الأشربة)

(75) Book of patients (كتاب المرضى)

(76) Book of Medicine (كتاب الطب)

(77) Book of Dress (كتاب اللباس)

(78) Book of Good manners and respect of elders (كتاب الأدب)

(79) Book of asking permission (كتاب الاستئذان)

(80) Book of Supplication ( الدعوات كتاب )

(81) Book of tenderness of heart (كتاب الرقاق)

(82) Book of Destiny ( كتاب القدر)

(83) Book of Oath and vows (كتاب الأيمان والنذور)

(84) Book of expiation for unfulfilled oaths (كتاب كفارات الأيمان)

(85) Book of Inheritance ( فرائضكتاب ال )

(86) Book of limits and punishment (كتاب الحدود)

(87) Book of Blood money (كتاب الديات)

(88) Book of Apostates (كتاب استتابة المرتدين والمعاندين وقتالهم)


(89) Book of Statements made under duress (كتاب الإكراه)

(90) Book of making pretext (كتاب الحيل)

(91) Book of explication of dreams ( كتاب التعبير)

(92) Book of Tribulations before Qiyamah (كتاب الفتن)

(93) Book of Judgments (كتاب الأحكام)

(94) Book of Wishes (كتاب التمنى)

(95) Book of accepting information from a truthful person (كتاب أخبار الآحاد)

(96) Book of holding on to the commandments of Quran and Sunnah ( كتاب (الاعتصام بالكتاب والسنة

(97) Book of oneness of God (كتاب التوحيد)

BOOK # 1 – BEGINNING OF REVELATIONS

كتاب بدء الوحى

The translation of Ahadith and their explanations, in the light of Quran and Sunnah, are provided below. First, the content of the Hadith is provided in Arabic, followed by its translation in English and then, wherever necessary, explanation has been provided to help readers understand Hadith in its proper perspective.


CHAPTER (1)

صلى اللہ عليه وسلم باب كيف كان بدء الوحى إلى رسول الله

How the Divine Revelation started for Prophet Mohammad (صلى الله عليه و آله وسلم)

جله ذكره إنها أوحينا إليك كما أوحينا إلى نوح والنهبيين من بعده -وقول الله

Indeed, We have revealed to you, (O Prophet صلى الله عليه وسلم), as We revealed to Prophet Noah ( عليه and the prophets after him. (An-Nisa-163) (السلام

Sahih al-Bukhari Vol 1, Bk 1, Hadith # 001

بير، قال حدهثنا سفيان، قال حدهثنا يحيى بن سعيد بن الز د بن إبراهيم حدهثنا الحميدي عبد الله ، قال أخبرني محمه ، أنهه سمع الأنصاري التهيمي، يقول سمعت عمر بن الخطهاب ـ رضى اللہ عنه ـ على المنبر قال سم صلى اللہ عليه وسلم يقول علقمة بن وقهاص اللهيثيه عت رسول الله

."هاجر إليه امرئ ما نوى، فمن كانت هجرته إلى دنيا يصيبها أو إلى امرأة ينكحها فهجرته إلى ما إنهما الأعمال بالنيهات، وإنهما لكل

Narrated Hadhrat Umar bin al-Khattab (تعالی عنہ on the pulpit (of a mosque) 'I heard ,(رضئ اللہ Allah's Apostle (آله وسلم saying, the reward of deeds depends upon the intentions (صلى اللہ عليه و and every person will get the reward according to what he has intended. Thus, whoever emigrated for worldly benefits or for a woman to marry, his emigration was for what he emigrated for.'

Explanation

Some people get confused and are unable to differentiate between good and bad intentions. In this context, following points are important.

(i) There is no doubt, the intention is the key to a person's deed. This fact is accepted by everyone in the world, irrespective of a Muslim or non-Muslim. Even the Judge of a court does not punish a defendant who accidentally killed a person unintentionally. Accidental actions are not treated as done intentionally.

Good intention should also be lawful

(ii) If you go out of your house or city or country to earn money to feed your family, it will be treated as good intention. But if you immigrate to make money to live a life of luxury and vice and to use your money in creating disorder, it is not a good intention.

(iii) Can a person earn money unlawfully, with the good intention to spend it on charity? No, it is not allowed in Islam.


It is in Hadith - صلى الله عليه وسلم قال لا تقبل صلاة بغير طهور ولا صدقة من "عن ابن عمر، عن النبي

(صلى اللہ عليه و آله وسلم) narrated that : the Prophet (رضئ اللہ تعالی عنہ) Ibn Umar ] غلول said: "Salah will not be accepted without purification, nor Charity from Ghulul (Haram).] (Tirmidhi).

(iv) Can a person participate in the worship of idols, along with idol worshipers, in places of their worship, with the good intention of unity among people of different faiths or Inter-faith harmony? No, it is not allowed in Islam. Creating peace and harmony among different faiths/sections of society can be achieved more effectively in many ways. You do not have a create a cocktail of religions for this purpose.


بن يوسف، قال أخبرنا مالك، عن هشام بن عروة، عن أبيه، عن عائشة أ م المؤمنين ـ رضى اللہ عنها ـ أنه الحارث بن هشام حدهثنا عبد الله صلى اللہ عليه وسلم ـ رضى اللہ عنه ـ سأل رسول كيف يأتيك الوحى فقال رسول الله صلى اللہ عليه وسلم فقال يا رسول الله أحيانا " الله

ه علىه ـ فيفصم عني وقد وعيت عنه ما ق ال، وأحيانا يتمثهل لي الملك رجلا فيكلمني فأعي ما يقول يأتيني مثل صلصلة الجرس ـ وهو أشد.د عرقا عنه وإنه جبينه ليتفصه قالت عائشة رضى اللہ عنها ولقد رأيته ينزل عليه الوحى في اليوم الشهديد البرد، فيفصم ."

Narrated Ummul Momineen Aisha (عنہا تعالی اللہ Al-Harith bin Hisham asked Allah's ,(رضئ Apostle (صلى اللہ عليه و آله وسلم), 'O Allah's Apostle (صلى اللہ عليه و آله وسلم), how does Divine revelation come to you? Allah's Apostle ( ه و آله وسلمصلى اللہ علي ) replied, 'Sometimes it is like the ringing of a bell; this form of revelation is the hardest of all, and then this state passes off, after I have grasped what is revealed. Sometimes the Angel comes in the form of a man and talks to me and I grasp whatever he says.' Ummul Momineen Aisha (عنہا تعالی اللہ added: 'Verily I saw (رضئ revelation coming to him on a very cold day, and at the end, I noticed the sweat dropping from Prophet's (صلى اللہ عليه و آله وسلم) forehead.

Explanation

The channels of revelations to Prophet Mohammad (صلى اللہ عليه و آله وسلم) were many, direct and indirect, both.

It is in Quran - إن هو إله وحي يوحى -وما ينطق عن الهوى [ The Prophet صلى الله عليه وسلم does not speak out of desire. It is the revelation that is coming to him.] (An-Najm - 3-4)

It is in Hadith - Qatadah reported: I said, “Ummul Momineen, tell me about the character of the Apostle of Allah, (صلى اللہ عليه و آله وسلم). Ummul Momineen Aisha عنہا) تعالی اللہ ”!said, 'Have you not read the Quran?' I said, “Of course (رضئ Ummul Momineen Aisha (عنہا تعالی اللہ said, 'Verily, the character of the (رضئ Prophet of Allah (صلى اللہ عليه و آله وسلم) was the Quran.' (Muslim).

The Prophet ( علي اللہ وسلمصلى آله و ه ) mentioned two of these channels. What is the meaning of 'ringing of bell' ( الجرس What is this state. It is the .(فنائيت) It is the state of annihilation .(صلصلة


state in which the existence of Almighty overtakes the existence of the servant. When this state is over, the physical senses come back. This was one of the ways of revelations to Prophet Mohammad (صلى اللہ عليه و آله وسلم). During this state, when the Prophet (صلى الله عليه و آله وسلم) had grasped what was communicated to him directly, the state of annihilation would pass.


بي ل ما بدئ به حدهثنا يحيى بن بكير، قال حدهثنا اللهيث، عن عقيل، عن ابن شهاب، عن عروة بن الز ر، عن عائشة أم المؤمنين، أنهها قالت أوه صلى اللہ عليه وسلم من الوحى بح، ثمه حبب إلي رسول الله الحة في النهوم، فكان ل يرى رؤيا إله جاءت مثل فلق الص ؤيا الصه ه الخلاء، الر

د وكان يخلو بغار حراء فيتحنهث فيه ـ وهو التهعبد ـ اللهيالي ذوات العدد قبل أ د لذلك، ثمه يرجع إلى خديجة، فيتزوه ن ينزع إلى أهله، ويتزوهني فغطهني حتهى بلغ مني الجهد، ثمه فأخذ "قال ."ما أنا بقارئ "قال .لمثلها، حتهى جاءه الحق وهو في غار حراء، فجاءه الملك فقال اقرأ

ذني فغطهني فأخ .فقلت ما أنا بقارئ .فأخذني فغطهني الثهانية حتهى بلغ مني الجهد، ثمه أرسلني فقال اقرأ .قلت ما أنا بقارئ .أرسلني فقال اقرأ صلى اللہ عليه ." {اقرأ باسم ربك الهذي خلق * خلق الإنسان من علق * اقرأ وربك الأكرم }الثهالثة، ثمه أرسلني فقال فرجع بها رسول الله

لوني "ى خديجة بنت خويلد رضى اللہ عنها فقال وسلم يرجف فؤاده، فدخل عل لوني زم وع، فقال لخديجة ." زم لوه حتهى ذهب عنه الره فزمه م ."لقد خشيت على نفسي "وأخبرها الخبر ، وتكسب المعدوم، فقالت خديجة كلاه والله حم، وتحمل الكله أبدا، إنهك لتصل الره ا يخزيك الله

يف، وتعين على نوائب الحق ى ابن عم خديجة ـ وكان فانطلقت به خديجة حتهى أتت به ورقة بن نوفل بن أسد بن عبد .وتقري الضه العزهبالعبران فيكتب من الإنجيل ، يكتب الكتاب العبرانيه ر في الجاهليهة، وكان تنصه قد عمي ـ امرأ كبيرا أن يكتب، وكان شيخا يهة ما شاء الله

صلى اللہ عليه وسلم خبر ما رأى .له خديجة يا ابن عم اسمع من ابن أخيك فقالت .فقال له ورقة يا ابن أخي ماذا ترى فأخبره رسول اللهعلى موس ل الله نزه هذا النهاموس الهذي ورقة إذ يخرجك قومك فقال له ليتني أكون حيا فيها جذعا، ليتني يا فقال .ى صلى اللہ عليه وسلم

صلى اللہ عليه وسلم به إله عودي ."أومخرجيه هم " رسول الله بمثل ما جئت يأت رجل قط لم نعم، يومك أنصرك قال يدركني ، وإن

را .ثمه لم ينشب ورقة أن توفي وفتر الوحى .نصرا مؤزه -

Narrated Ummul Momineen Aisha ( رضئ اللہ تعالی عنہا), 'the onset of Divine revelations to Allah's Apostle ( آله وسلمصلى اللہ عليه و ) was in the form of good dreams which came true like bright day light, and then the love of seclusion was bestowed upon him. He used to go in seclusion in the cave of Hira where he would pray continuously for many days till he would go back to see his family. He would take with him some food for his stay and then come back to Ummul Momineen Khadija (رضئ اللہ تعالی عنہا) to take his food like-wise again till suddenly (one day) the Truth descended upon him while he was in the cave of Hira. The angel came to him and asked him to read. The Prophet (صلى اللہ عليه و آله وسلم) replied, "I do not know how to read. The Prophet added, 'The angel caught me and pressed me so hard that I could not bear it (صلى اللہ عليه و آله وسلم)anymore. He then released me and again asked me to read and I replied, I do not know how to read. Then he caught me again and pressed me a second time till I could not bear it anymore. He then released me and again asked me to read but again I replied, I do not know how to read. Then he caught me for the third time and pressed me, and then released me and said,

ربك الهذي خلق ] باسم نسان من علق -اقرأ وربك الأكرم -خلق الإ اقرأ - Read in the name of your Lord, who has created (all that exists), has created man from a clot. Read! And your Lord is the Most Generous." (Al-Alaq - 1-3).

(After this) Allah's Apostle (آله وسلم returned (home) with the revelation; his heart (صلى اللہ عليه و beating hard. He went to Ummul Momineen Khadija bint Khuwailid (رضئ اللہ تعالی عنہا) and said, 'Cover me! Cover me!' He was covered, till his state came back to normal and he told her everything that happened and said, 'I fear that something may happen to me.' Ummul Momineen Khadija (عنہا تعالی replied, "Never! By Allah, Allah will always take care of (رضئ اللہ you. You keep good relations with your Kith and kin, help the poor and the destitute, serve your guests generously and assist the deserving calamity-afflicted ones.' Ummul Momineen


Khadija (رضئ اللہ تعالی عنہا) then accompanied him to her cousin Waraqa bin Naufal bin Asad bin Abdul Uzza, who, during Pre-Islamic period, had become Christian and used Hebrew letters in his writing. He used to write from the Gospel in Hebrew as much as Allah wished him to write. He was an old man and had lost his eyesight. Ummul Momineen Khadija ( تعالی عنہا رضئ اللہ ) said to Waraqa, 'Listen to your nephew, O' my cousin!' Waraqa asked, 'O my nephew! What have you seen?' Allah's Apostle (صلى اللہ عليه و آله وسلم) described whatever he had seen. Waraqa said, 'This is the same one (angel Gabriel) who keeps the secrets, whom Allah had sent to Moses ( عليه '.I wish I were young and could live up to the time when your people would turn you out .(السلامAllah's Apostle (وسلم آله و عليه اللہ asked, 'Will they drive me out?' Waraqa replied in the (صلى affirmative and said, 'Anyone who came with something similar to what you have brought was treated with hostility; and if I should remain alive till the day when you will be turned out, then I would support you strongly.' But after a few days Waraqa died and the Divine revelation was also paused for a while.

Explanation

Some explanation in context of the sequence of events of the first revelation are important.

(i) Some people consider that the Prophet-hood of Prophet Mohammad (وسلم آله و عليه اللہ (صلى started in Hira cave when he was 40 years old and before that, he was not a prophet. This is wrong understanding.

Prophet-hood of Prophet Mohammad ( له وسلمصلى اللہ عليه و آ ) is established from the beginning of creation.

The fact of Prophet Mohammad (حقيقت محمدي صلى الله عليه و آله وسلم)

(a) It is in Hadith - Abu Hurairah (عنہ تعالی اللہ ,narrated, 'they asked (رضئ O'Allah's Apostle (وسلم آله و عليه when was prophet-hood established for ,(صلى اللہ you? He said, while Adam (السلام 'was between the soul and body (عليه (Tirmidhi).

(b) It is in Hadith - The Prophet (وسلم آله و عليه said, truly I was in the (صلى اللہ sight of Allah ( وجل السلام) the Seal of Prophets, when Adam ,(عز was still (عليه kneaded in his clay. I shall inform you of the meaning of this. It is the supplication of my father Ibrahim (عليه السلام).

نهم يتلو عليهم آياتك ويعلمهم ا ] لكتاب والحكمة ويزكيهم ربهنا وابعث فيهم رسول م Our - إنهك أنت العزيز الحكيم Lord, and send among them an Apostle from themselves who will recite to them Your verses and teach them the Book and wisdom and purify them. Indeed, You are the Exalted, Mighty and Wise.] (Al-Baqra - 129)

And the glad tidings of my brother Isa (عليه السلام) to his people.


صدقا لما بين يديه ] إليكم م من التهوراة ومبشرا برسول يأتي وإذ قال عيسى ابن مريم يا بني إسرائيل إني رسول الله

أحمد اسمه بعدي السلام) And when Prophet Isa, the son of Mary - من said, "O , (عليه children of Israel, indeed I am the Apostle of Allah to you confirming what came before me of the Torah and bringing good tidings of an Apostle to come after me, whose name is Ahmad.] (Assaf - 6)

And the vision, my mother saw the night I was born. She saw a light that lit the palaces of Syro-Palestine so that she could see them. (Ahmad)

(c) It is in Hadith - Narrated Abu Huraira (رضئ اللہ تعالی عنہ), the Prophet ( صلى اللہ

said - 'I was the first of the Prophets to be created and the last one to (عليه و آله وسلمbe sent.' (al-Razi in his Fawa’id (4:207 #1399); al-Tabarani in Musnad al-Shamiyyin (4:34-35 #2662); and Abu Nu`aym in Dala’il al-Nubuwwa (p.42 #3); Qatada by al-Tabari in his Tafsir (sub 33:7) and with the wording 'the first of the people' by Ibn Sa`d in his Tabaqat (1:124).

(d) It is in Hadith - Jabir Ibn Abdullah (رضئ اللہ تعالی عنہ) asked the Prophet ( صلى اللہ

may my father and mother (صلى اللہ عليه و آله وسلم) O' Apostle of Allah ,(عليه و آله وسلمbe sacrificed for you, tell me the first thing Allah ( وجله created before all (عزه things.' The Prophet (صلى اللہ عليه و آله وسلم) said : O'Jabir (رضئ اللہ تعالی عنہ), the first thing Allah ( وجله وسلم) created was the light of your Prophet (عزه آله و عليه (صلى اللہ from His light. (And everything else was created from that light). (Part of the Hadith).

The above Hadith was narrated by Abdur Razzaq (d. 211 AH) in his Musannaf according to Qastallani in al-Mawahib al-Laduniyya (1:55) and Zarqani in his Sahrh al-Mawahib (1:56 of the Matba'a al-Amira, Edn, Cairo).

Abdur Razzaq is one of the authentic and reliable narrators. Bukhari took 120 and Muslim took 400 Ahadith from him.

Baihaqi narrated the above Hadith with a different wording in 'Dala'il al-Nubawwa, according to Zurqani in his Sharh al-Mawahib (1:56 of the Matba'a al-Amira, Cairo.) Diyarbakri narrated it in 'Tarikh al-Khamis (1-20).

(e) It is in Quran – نيرا -ا يا أيها النهبي إنها أرسلناك شاهدا ومبشرا ونذير بإذنه وسراجا م ] وداعيا إلى اللهO'Prophet (صلى اللہ عليه و آله وسلم) Truly We have sent you as a Witness, a Bearer of Glad tidings and a Warner (for the entire cosmos); and one who invites to Allah's (grace) by His consent, and as a lamp spreading light (into the whole cosmos). (Al-Ahzaab 45-46)

In the above verse Prophet Mohammad (وسلم آله و عليه اللہ is described as (صلى 'Lamp spreading light' (into the whole cosmos). He is also referred as a 'Witness', a bearer of glad tidings and the one who warns to humanity. A witness is the one who knows about all the physical and spiritual aspects of this Cosmos.


The above Ahadith, and many related Quranic verses confirm that Apostleship of Prophet Mohammad (صلى اللہ عليه و آله وسلم) is established from the beginning of the creation. However, it was made known to people when he was 40 years old.

(ii) The proclamation of Prophet-hood of Prophet Mohammad (صلى اللہ عليه و آله وسلم) to the world was divinely carried out in an organized way, as per the exigencies of our physical world. Prophet's (صلى اللہ عليه و آله وسلم) truthful dreams before the declaration of Prophet-hood in the world, and his love for seclusion in remembering Allah ( وجل were indicators in this (عز context.

In addition, the worldly confirmation of prophet-hood from a source outside Prophet's ( صلى اللہ

-home was done by Waraqa bin Naufal who confirmed and accepted the prophet (عليه و آله وسلمhood based on his study of earlier scriptures. He also predicted people's apathy towards the Prophet (صلى اللہ عليه و آله وسلم) based on his knowledge of earlier scriptures.

During Prophet's (صلى اللہ عليه و آله وسلم) childhood and adolescence, Hadhrat Abu Talib ( رضئ اللہ

آله ) recognized and believed in the Prophet-hood of Prophet Mohammad (تعالی عنه صلى اللہ عليه و

.(وسلم

It is in Hadith - When Abu Talib ( رضئ اللہ تعالی عنه ) decided to go to Syria along with the Quraish for business, he took the Prophet ( وسلم آله و عليه along ( صلى اللہ with him. At that time, the age of the Prophet ( صلى اللہ عليه و آله وسلم) was 12 years, 2 months and 10 days. When the caravan reached Basra, there a hermit (Christian Monk) by name Buhaira recognized the Prophet ( وسلم آله و عليه اللہ the ( صلى moment he saw him, as he had read in the previous heavenly books the attributes of the Last Prophet and the signs of his Prophet-hood.

Buhaira held the blessed hands of the Apostle ( صلى اللہ عليه و آله وسلم ) and told the Quraish: He is the leader of the heavens and earths. He is the Prophet of the Lord of the Worlds and his greatness is 'Mercy for the whole universe'.

The Quraish asked him : How do you know all this? Buhaira replied: When you were ascending the valley, there was no tree or stone that did not prostrate to Him, at the time of heat, a small cloud covered Him and He has the Seal of Prophet-hood between both His shoulders. With great devotion and respect, Buhaira arranged a feast for the sake of the Prophet ( صلى اللہ عليه و آله وسلم ).

Buhaira told Hadhrat Abu Talib ( عنه تعالی اللہ take your nephew back to ,( رضئ Makkah and sell away your merchandise here itself, as the Jews are his die-hard enemies. There is a danger that they might martyr Him. Hence, Hadhrat Abu Talib ( ی عنهرضئ اللہ تعال ) returned to Makkah along with the Prophet ( صلى اللہ عليه و

.(Tirmidhi, Muwahib Ladunniya by Qastallani) .( آله وسلم

The above episode shows Hadhrat Abu Talib ( رضئ اللہ تعالی عنه ) believed in the Prophet-hood of Prophet Mohammad ( ه و آله وسلمصلى اللہ علي ). This was the reason he returned back to Makka. If he did not believe it, he would have ignored Buhaira and continued his scheduled journey.


Explanation of the events described in the above Bukhari Hadith # 3 about the first revelation

(a) Explanation about the absence of human teacher of Prophet Mohammad ( صلى

(اللہ عليه و آله وسلم

Allah ( عز وجل) is the teacher of Prophet Mohammad (صلى اللہ عليه و آله وسلم), and the Prophet (صلى اللہ عليه و آله وسلم) is the teacher of humanity. In this circumstance, how can a human being teach him reading or writing? This was the reason, the Prophet (وسلم آله و عليه السلام) informed Hadhrat Jibreel (صلى اللہ that 'he does (عليه not know how to read'.

It is in Quran - ة فاستوى -يد القوى علهمه شد The Lord of Mighty Power has taught] ذو مرهhim. The Lord of Strength; so he attained completion.] (An-Najm - 5-6)

Allah ( وجل وسلم) taught the Prophet (عز آله و عليه everything, directly and (صلى اللہ indirectly (via Hadhrat Jibreel - السلام السلام) Hadhrat Jibreel .(عليه was not (عليه teaching the Prophet (صلى اللہ عليه و آله وسلم), in Hira cave, rather he was a medium to convey Allah's ( عز وجل) affection towards Prophet Mohammad ( صلى اللہ عليه و آله

by three affectionate hugs. Surely, these hugs looked powerful to Prophet (وسلمMohammad (صلى اللہ عليه و آله وسلم), as this was a display of divine love.

(b) When Prophet Mohammad ( وسلم آله و عليه said to Ummul Momineen (صلى اللہ Khadija (رضئ اللہ تعالی عنہا) that 'I fear something may happen to me' ( لقد خشيت على

it reflects that he knew that the time has come to physically carry the ,(نفسيresponsibility of Prophet-hood in the world, and surely it is a great responsibility to shoulder. And when Ummul Momineen Khadija (عنہا تعالی اللہ tried to (رضئ lessen Prophet's (وسلم آله و عليه اللہ concern by describing his exceptional (صلى attributes, she meant that Allah's ( وجل help will always be there, in ensuing (عز years as well.


، ق الأنصاريه حمن، أنه جابر بن عبد الله ث عن فترة الوحى، فقال ـ في حديثه قال ابن شهاب وأخبرني أبو سلمة بن عبد الره " ال ـ وهو يحدأنا السهم بينا من سمعت صوتا، إذ والأرض، أمشي، السهماء بين كرسي على جالس بحراء جاءني الهذي الملك فإذا بصري فرفعت اء،

لوني تعالى .فرعبت منه، فرجعت فقلت زم ثر * قم فأنذر يا }فأنزل الله جز فاهجر }إلى قوله {أيها المده تابعه ."فحمي الوحى وتتابع {والر بن يوسف وأبو صالح .عبد الله هري "بوادره "عمر وقال يونس وم .وتابعه هلال بن ردهاد عن الز

Narrated Jabir bin Abdullah Al-Ansari, while talking about the period of pause in revelation, reporting the speech of the Prophet (صلى اللہ عليه و آله وسلم) 'While I was walking, all of a sudden I heard a voice from the sky. I looked up and saw the same angel who had visited me at the cave of Hira sitting on a chair between the sky and the earth. I got afraid and came back home and said, Wrap me (in blankets). And then Allah ( عز وجل) revealed the following Verses.


ر ] ث ر -وربهك فكبر -قم فأنذر -يا أيها المده جز فاهجر -وثيابك فطه والر - 'O you (the Prophet صلى الله عليه وسلم)! wrapped up in garments! Arise and warn (the people). And glorify your Lord. And purify your clothing. And avoid uncleanliness.] (Al-Muddaththir - 1-5)

After this, the revelations started coming strongly, frequently and regularly.

Explanation

After the first revelation in Hira cave, there was a pause in revelations. It was a long pause. Ulema differ in the period of this pause. Some say it was for two years, while others say it was slightly longer or much shorter than two years. The above Hadith refers to this period.

The Prophet (وسلم آله و عليه اللہ السلام) witnessed Hadhrat Jibreel (صلى sitting on a big chair (عليه between the earth and sky. It depicts that the Prophet (وسلم آله و عليه اللہ was assured that (صلى Allah, the mighty is looking over the affairs of Prophet (صلى اللہ عليه و آله وسلم) constantly. Looking at the depiction of Allah's ( عز وجل) might, the Prophet (صلى اللہ عليه و آله وسلم) covered himself in a garment/blanket. While he did so, Allah ( عز وجل) addressed him affectionately, as follows.

ر ] ث المده أيها فأنذر -يا فكبر -قم فطهر -وربهك فاهجر -وثيابك جز والر - 'O you ( Prophet صلى الله عليه وسلم)! wrapped up in garments! Arise and warn (the people). And glorify your Lord. And purify your clothing. And avoid uncleanliness.] (Al-Muddaththir - 1-5)


حدهثنا أبو عوانة، قال حدهثنا موسى بن أبي عائشة، قال ح جبير، عن ابن عبهاس، في قوله حدهثنا موسى بن إسماعيل، قال بن دهثنا سعيد ك به لسانك لتعج }تعالى ك شفتيه ـ فقاق {ل به ل تحر ا يحر صلى اللہ عليه وسلم يعالج من التهنزيل شدهة، وكان ممه ل ابن ال كان رسول الله

كهما صلى اللہ عليه وسلم يحر كهما لكم كما كان رسول الله كهماوق .عبهاس فأنا أحر كهما كما رأيت ابن عبهاس يحر ك .ال سعيد أنا أحر فحره تعالى ك به لسانك لتعجل به* إنه علينا جمعه وقرآنه } شفتيه ـ فأنزل الله {فإذا قرأناه فاتهبع قرآنه }تقرأه قال جمعه له في صدرك، و {ل تحر صلى اللہ عليه وسلم بعد ذلك إذا أتاه جبريل اس .ثمه إنه علينا أن تقرأه {ثمه إنه علينا بيانه}قال فاستمع له وأنصت تمع، فإذا فكان رسول الله

.انطلق جبريل قرأه النهبي صلى اللہ عليه وسلم كما قرأه

Narrated Sa'id bin Jubair; Ibn Abbas, in the explanation of the statement of Allah ( عز وجل) [ لك به لسانك لتعجل به to hasten with recitation of the ,(صلى الله عليه وسلم O Prophet) ,Move not your tongue with it - تحرQuran. Al-Qiyamah - 16] said, 'Allah's Apostle صلى الله عليه وسلم used to bear the revelation with great effort and used to move his lips with the revelation. Ibn Abbas moved his lips, saying, 'I am moving my lips in front of you, as Allah's Apostle صلى الله عليه وسلم used to move his.'

Sa'id bin Jubair moved his lips saying: 'I am moving my lips, as I saw Ibn Abbas moving his.'

Ibn 'Abbas added, 'So Allah revealed (the following verse)


ك ب ] to hasten ,(صلى الله عليه وسلم O Prophet) ,Move not your tongue with it - إنه علينا جمعه وقرآنه -ه لسانك لتعجل به ل تحرwith recitation of Quran. Indeed, upon Us is its collection (in your heart) and (to make it easier) for you to recite it. - Al-Qiyamah - 16-17]

It means that Allah ( عز وجل) will make him (the Prophet صلى الله عليه وسلم) remember by heart the portion of the Qur'an which was revealed at that time and recite it (later).

The statement of Allah [ قرآنه فاتهبع قرأناه And when we have recited it to you, follow its - فإذا (Quran) recital' - Al-Qiyamah - 18] means 'listen to it calmly.'

And (this verse) [ ثمه إنه علينا بيانه - Then it is for Us (Allah ) to make it clear to you' - Al-Qiyamah -

19 ] means, 'then it is (for Allah) to make you recite it (and its meaning will be clear by itself through your tongue).

Afterwards, Allah's Apostle صلى الله عليه وسلم used to listen to Hadhrat Jibreel (عليه السلام) whenever he came and after his departure used to recite it, as Jibreel (عليه السلام) had recited.

Explanation

To receive, absorb and convey the word of Allah ( وجل is the distinction of Prophet (عز Mohammad (صلى اللہ عليه و آله وسلم) in the entire Universe.

It is in Quran - ذا القرآن على ـ لو أنزلنا ه ن خشية الله تصدعا م جبل لهرأيته خاشعا م [ If We had sent down this Qur'an upon a mountain, you would have seen it humbled and coming apart from fear of Allah.] (Al-Hashr - 21)

It is in Quran - عليك سنلقي ثقيلا إنها Indeed, We will cast upon you a heavy ] قول word.] (Al-Muzzammil - 6)

In the beginning, the Prophet (وسلم آله و عليه was concerned to remember the verses, so (صلى اللہ that these can be conveyed to people later. Therefore, he used to repeat them while these were revealed. To alleviate his concern, Allah ( عز وجل) assured him that he does not have to burden himself for preservation of revealed verses in his heart. After this assurance the Prophet ( صلى اللہ

.stopped repeating the verses while they were revealed (عليه و آله وسلم


ب بشر وحدهثنا ، ح هري الز عن يونس، أخبرنا قال ، الله عبد أخبرنا قال عبدان، حدهثنا الله عبد أخبرنا قال د، محمه يونس، ن أخبرنا قال ،، عن ابن عبهاس، قال ك بن عبد الله ، نحوه قال أخبرني عبيد الله هري صلى اللہ عليه وسلم أجود النهاس، وكان ومعمر، عن الز ان رسول الله

أجود ما يكون في رمض صلى اللہ عليه وسلم أجود ان حين يلقاه جبريل، وكان يلقاه في كل ليلة من رمضان فيدارسه القرآن، فلرسول الله

يح المرسلة .بالخير من الر


Narrated Ibn Abbas, Allah's Apostle صلى الله عليه وسلم was the most generous of all the people, and he used to reach the peak in generosity in the month of Ramadan when Hadhrat Jibreel (السلام met (عليه him. Hadhrat Jibreel (عليه السلام) used to meet him every night in Ramadan to recite Quran along with the Prophet صلى الله عليه وسلم. Allah's Apostle صلى الله عليه وسلم was the most generous, even more generous than the strong uncontrollable wind.

Explanation

Hadhrat Jibreel (السلام وسلم) used to meet the Prophet (عليه آله و عليه اللہ every night in (صلى Ramadhan to read Quran to Prophet (صلى اللہ عليه و آله وسلم) and in turn the Prophet ( صلى اللہ عليه و آله

السلام) used to read Quran to Hadhrat Jibreel (وسلم Imam Bukhari has repeated the above .(عليه Hadith with a different chain in Kitab as-Saum, Hadith no. 7, in which it is mentioned that the Prophet (صلى اللہ عليه و آله وسلم) used to recite Quran to Hadhrat Jibreel (عليه السلام) in Ramadhan.

In the last year of Prophet's (آله وسلم .life, the recitation of Quran was done twice (صلى اللہ عليه و The Quran was later compiled in the same order as it was read in the last Ramadhan before the death of Prophet (صلى اللہ عليه و آله وسلم).

Generosity of Prophet Mohammad (صلى اللہ عليه و آله وسلم)

Indeed, the Prophet (وسلم آله و عليه was generous like a wind that brings clouds of rain (صلى اللہ with which every thing benefits on earth.

It is in Quran - للعالمين And We have not sent you, (O' Prophet ] وما أرسلناك إله رحمة .except as a mercy to the worlds. ] (Al-Anbiya - 107) ,(صلى الله عليه وسلم


، قال أخبرني عبيد هري حدهثنا أبو اليمان الحكم بن نافع، قال أخبرنا شعيب، عن الز بن عتبة بن مسعود، أنه عبد الله بن عبد الله بن الله عبهاس، أخبره أنه أبا سفيان بن حرب أخبره أنه هرقل أرسل إليه في ركب من قريش ـ ارا بالشهأم ـ في المدهة الهتي كان رسول الله وكانوا تجه

وم ثمه د صلى اللہ عليه وسلم ماده فيها أبا س عاهم ودعا بترجمانه فيان وكفهار قريش، فأتوه وهم بإيلياء فدعاهم في مجلسه، وحوله عظماء الرجل الهذي يزعم أنهه نبي فقال أب بوا أصحابه، فاجعلوهم عند .و سفيان فقلت أنا أقربهم نسبافقال أيكم أقرب نسبا بهذا الره فقال أدنوه مني، وقر

بوه .ظهره جل، فإن كذبني فكذ لول الحياء من أن يأثروا علىه كذبا لكذبت عنه، ثمه فو .ثمه قال لترجمانه قل لهم إني سائل هذا عن هذا الره اللهل ما سألني عنه أن قال كيف نسبه فيكم قلت هو فينا ذو نسب قال فهل كان من . قلت ل قال فهل قال هذا القول منكم أحد قط قبله .كان أوه

قال فهل .قال أيزيدون أم ينقصون قلت بل يزيدون .قال فأشراف النهاس يتهبعونه أم ضعفاؤهم فقلت بل ضعفاؤهم .آبائه من ملك قلت ل قال فهل يغدر قلت ل، .قال فهل كنتم تتههمونه بالكذب قبل أن يقول ما قال قلت ل .د منهم سخطة لدينه بعد أن يدخل فيه قلت ل يرتد أح

قال فكيف .قال فهل قاتلتموه قلت نعم .قال ولم تمكني كلمة أدخل فيها شيئا غير هذه الكلمة .فيهاونحن منه في مدهة ل ندري ما هو فاعل وحده، ول تشركوا به شيئا، .نهكان قتالكم إيهاه قلت الحرب بيننا وبينه سجال، ينال منها وننال م قال ماذا يأمركم قلت يقول اعبدوا الله

لة دق والعفاف والص عن نسبه، فذكرت أنهه فيكم ذو نسب، فقال للتهرجمان قل له سألتك .واتركوا ما يقول آباؤكم، ويأمرنا بالصهلاة والصسل تبعث في نسب قومها، وسألتك هل قال أحد منكم هذا القول فذكرت أن ل ، فقلت لو كان أحد قال هذا القول قبله لقلت رجل فكذلك الر

من آبائه من ملك قلت رجل يطلب ملك أبيه، وسألتك يأتسي بقول قيل قبله، وسألتك هل كان من آبائه من ملك فذكرت أن ل، قلت فلو كان ، وسألتك ن يقول ما قال فذكرت أن ل، فقد أعرف أنهه لم يكن ليذر الكذب على النهاس ويكذب ع هل كنتم تتههمونه بالكذب قبل أ لى الله

سل، وسألتك أيزيدون أم ينقصون فذكرت أنههم يزيدون، أشراف النهاس اتهبعوه أم ضعفاؤهم فذكرت أنه ضعفاءهم اتهبعوه، وهم أت باع الرن حين تخالط بشاشته القلوب، ذكرت أن ل، وكذلك الإيما وكذلك أمر الإيمان حتهى يتمه، وسألتك أيرتد أحد سخطة لدينه بعد أن يدخل فيه ف


، ول ت وسألتك هل يغدر فذكرت أن ل، وكذل سل ل تغدر، وسألتك بما يأمركم، فذكرت أنهه يأمركم أن تعبدوا الله شركوا به شيئا، ك الردق والعفاف وينها فإن كان ما تقول حقا فسيملك موضع قدمىه هاتين، وقد كنت أعلم أنهه .كم عن عبادة الأوثان، ويأمركم بالصهلاة والص

.أعلم أني أخلص إليه لتجشهمت لقاءه، ولو كنت عنده لغسلت عن قدمه خارج، لم أكن أظن أنهه منكم، فلو أني ثمه دعا بكتاب رسول اللهحيم صلى اللہ عليه وسلم الهذي بعث به دحية إلى عظيم بصرى، فدفعه إلى هرقل فقرأه حمن الره الره .فإذا فيه بسم الله د عبد الله من محمه

وم ا بعد فإني أدعوك بدعاية الإسلام، أسلم تسلم، يؤتك .ورسوله إلى هرقل عظيم الر تين، فإن سلام على من اتهبع الهدى، أمه أجرك مره الله ول نشرك }تولهيت فإنه عليك إثم الأريسيين و نا به شيئا ول يتهخذ بعض يا أهل الكتاب تعالوا إلى كلمة سواء بيننا وبينكم أن ل نعبد إله الله

فإن تولهوا فقولوا اشهدوا بأنها مسلمون ا قال ما قال، وفرغ من قراءة الكتاب كثر عنده {بعضا أربابا من دون الله قال أبو سفيان فلمهفما زلت .قلت لأصحابي حين أخرجنا لقد أمر أمر ابن أبي كبشة، إنهه يخافه ملك بني الأصفر الصهخب، وارتفعت الأصوات وأخرجنا، ف

علىه الإسلام .موقنا أنهه سيظهر حتهى أدخل الله

ث أنه هرقل حين قد م إيلياء أصبح يوما خبيث النهفس، فقال بعض وكان ابن النهاظور صاحب إيلياء وهرقل سقفا على نصارى الشهأم، يحداء ينظر في النجوم، فقال لهم حين سألوه إني رأيت اللهيلة حين نقال ابن النه .بطارقته قد استنكرنا هيئتك ظرت في اظور وكان هرقل حزه

ة قالوا ليس يختتن إله الي قد ظهر، فمن يختتن من هذه الأمه فيقتلوا من النجوم ملك الختان نهك شأنهم واكتب إلى مداين ملكك، يهمه فلا هود .فيهم من اليهود ا استخبره صلى اللہ علي فبينما هم على أمرهم أتي هرقل برجل أرسل به ملك غسهان، يخبر عن خبر رسول الله ه وسلم فلمه

فقال هرقل هذا ملك هذه .فنظروا إليه، فحدهثوه أنهه مختتن، وسأله عن العرب فقال هم يختتنون .هرقل قال اذهبوا فانظروا أمختتن هو أم ل ة ق يرم حمص حتهى أتاه كتاب من ثمه كتب هرقل إلى صاحب له برومية، وكان نظيره في العلم، وسار هرقل إلى حمص، فلم .د ظهر الأمه

و عليه صلى اللہ النهبي خروج على هرقل رأى يوافق أمر صاحبه ثمه بحمص له دسكرة في وم الر لعظماء هرقل فأذن ، نبي وأنهه سلم شد وأن يثب وم، هل لكم في الفلاح والر ، فحاصوا حيصة حمر الوحش ت ملككم فتبايعوبأبوابها فغلقت، ثمه اطهلع فقال يا معشر الر ا هذا النهبيه

ا رأى هرقل نفرتهم، وأيس من الإيمان قال ردوه تكم وقال إني قلت مقالتي آنفا أختبر بها شده .م علىه إلى الأبواب، فوجدوها قد غلقت، فلمه .فسجدوا له ورضوا عنه، فكان ذلك آخر شأن هرقل .على دينكم، فقد رأيت هري .رواه صالح بن كيسان ويونس ومعمر عن الز

Narrated Abdullah bin Abbas: Abu Sufyan bin Harb informed me that Heraclius had sent a messenger to him while he had been accompanying a caravan from Quraish. They were merchants doing business in Sham (Syria, Palestine, Lebanon and Jordan), at the time when Allah's Apostle صلى الله عليه وسلم had truce with Abu Sufyan and Quraish infidels. So Abu Sufyan and his companions went to Heraclius at Ilya (Jerusalem). Heraclius called them in the court and he had all the senior Roman dignitaries around him. He called for his translator who, translating Heraclius's question said to them, 'Who among you is closely related to that man who claims to be a Prophet?' Abu Sufyan replied, 'I am the nearest relative to him (in the group).

Heraclius said, 'Bring him (Abu Sufyan) close to me and make his companions stand behind him.' Abu Sufyan added, Heraclius told his translator to tell my companions that he wanted to put some questions to me regarding that man (the Prophet صلى الله عليه وسلم) and that if I told a lie they (my companions) should contradict me.' Abu Sufyan added, 'By Allah! Had I not been afraid of my companions labeling me a liar, I would not have spoken the truth about the Prophet صلى الله عليه وسلم. The first question he asked me about him was:

'What is his family status among you?'

I replied, 'He belongs to a good (noble) family among us.'

Heraclius further asked, 'Has anybody among you ever claimed the same (to be a Prophet) before him?'

I replied, 'No.'

He said, 'Was anybody among his ancestors a king?'


I replied, 'No.'

Heraclius asked, 'Do the nobles or the poor follow him?'

I replied, 'It is the poor who follow him.'

He said, 'Are his followers increasing decreasing?'

I replied, 'They are increasing.'

He then asked, 'Does anybody among those who embrace his religion become displeased and renounce the religion afterwards?'

I replied, 'No.'

Heraclius said, 'Have you ever accused him of telling lies before his claim ( ofProphet-hood)?'

I replied, 'No. '

Heraclius said, 'Does he break his promises?'

I replied, 'No. We are at truce with him but we do not know what he will do in it.' I could not find opportunity to say anything against him except that.

Heraclius asked, 'Have you ever had a war with him?'

I replied, 'Yes.'

Then he said, 'What was the outcome of the battles?'

I replied, 'Sometimes he was victorious and sometimes we.'

Heraclius said, 'What does he order you to do?'

I said, 'He tells us to worship Allah and Allah alone and not to worship anything along with Him, and to renounce all that our ancestors had said. He orders us to pray, to speak the truth, to be chaste and to keep good relations with our Kith and kin.'

Heraclius asked the translator to convey to me the following, I asked you about his family and your reply was that he belonged to a very noble family. In fact all the Apostles come from noble families among their respective peoples. I questioned you whether anybody else among you claimed such a thing, your reply was in the negative. If the answer had been in the affirmative, I would have thought that this man was following the previous man's statement. Then I asked you whether anyone of his ancestors was a king. Your reply was in the negative, and if it had been in the affirmative, I would have thought that this man wanted to take back his ancestral kingdom.


I further asked whether he was ever accused of telling lies before he said what he said, and your reply was in the negative. So I wondered how a person who does not tell a lie about others could ever tell a lie about Allah. I, then asked you whether the rich people followed him or the poor. You replied that it was the poor who followed him. And in fact all the Apostle have been followed by this very class of people. Then I asked you whether his followers were increasing or decreasing. You replied that they were increasing, and in fact this is the way of true faith, till it is complete in all respects. I further asked you whether there was anybody, who, after embracing his religion, became displeased and discarded his religion. Your reply was in the negative, and in fact this is (the sign of) true faith, when its delight enters the hearts and mixes with them completely. I asked you whether he had ever betrayed. You replied in the negative and likewise the Apostles never betray. Then I asked you what he ordered you to do. You replied that he ordered you to worship Allah and Allah alone and not to worship any thing along with Him and forbade you to worship idols and ordered you to pray, to speak the truth and to be chaste. If what you have said is true, he will very soon occupy this place underneath my feet and I knew it (from the scriptures) that he was going to appear but I did not know that he would be from you, and if I could reach him definitely, I would go immediately to meet him and if I were with him, I would certainly wash his feet.' Heraclius then asked for the letter addressed by Allah's Apostle صلى الله عليه وسلم which was delivered by Dihya to the Governor of Busra, who forwarded it to Heraclius to read. The contents of the letter were as follows:

"In the name of Allah the Beneficent, the Merciful. (This letter is) from Muhammad the servant of Allah and His Apostle, to Heraclius the ruler of Byzantine. Peace be upon him, who follows the right path. Furthermore I invite you to Islam, and if you become a Muslim you will be safe, and Allah will double your reward, and if you reject this invitation of Islam you will be committing a sin by misguiding your Arisiyin (peasants). (And I recite to you Allah's Statement:)

'O people of the scripture! Come to a word common to you and us that we worship none but Allah and that we associate nothing in worship with Him, and that none of us shall take others as Lords beside Allah. Then, if they turn away, say: Bear witness that we are Muslims (those who have surrendered to Allah).' (Aal-e-Imran - 64).

Abu Sufyan then added, "When Heraclius had finished his speech and had read the letter, there was a great commotion in the Royal Court. So we were removed from the court. I told my companions that the question of Ibn-Abi-Kabsha) (Prophet Muhammad صلى الله عليه وسلم) has become so prominent that even the King of Bani Al-Asfar (Byzantine) is afraid of him. Then I became sure that he (the Prophet صلى الله عليه وسلم) would be the conqueror in the near future till I embraced Islam.

The sub narrator adds, "Ibn An-Natur was the Governor of llya' (Jerusalem) and Heraclius was the head of the Christians of Sham. Ibn An-Natur narrates that once while Heraclius was visiting ilya' (Jerusalem), he got up in the morning with a sad mood. Some of his priests asked him why he was in that mood? Heraclius was a fore-teller and an astrologer. He replied, 'At night when I looked at the stars, I saw that the leader of those who practice circumcision had appeared (become the conqueror). Who are they who practice circumcision?' The people replied, 'Except the Jews nobody practices circumcision, so you should not be afraid of them (Jews).


'Just Issue orders to kill every Jew present in the country.'

While they were discussing it, a messenger sent by the king of Ghassan to convey the news of Allah's Apostle صلى الله عليه وسلم to Heraclius was brought in. Having heard the news, he (Heraclius) ordered the people to go and see whether the messenger of Ghassan was circumcised. The people, after seeing him, told Heraclius that he was circumcised. Heraclius then asked him about the Arabs. The messenger replied, 'Arabs also practice circumcision.'

(After hearing that) Heraclius remarked that sovereignty of the 'Arabs had appeared. Heraclius then wrote a letter to his friend in Rome who was as good as Heraclius in knowledge. Heraclius then left for Homs. (a town in Syria and stayed there till he received the reply of his letter from his friend who agreed with him in his opinion about the emergence of the Prophet صلى الله عليه وسلمand the fact that he was a Prophet. On that Heraclius invited all the heads of the Byzantines to assemble in his palace at Homs. When they assembled, he ordered that all the doors of his palace be closed. Then he came out and said, 'O Byzantines! If success is your desire and if you seek right guidance and want your empire to remain then give a pledge of allegiance to this Prophet. (embrace Islam).'

(On hearing the views of Heraclius) the people ran towards the gates of the palace like onagers but found the doors closed. Heraclius realized their hatred towards Islam and when he lost the hope of their embracing Islam, he ordered that they should be brought back in audience.

(When they returned) he said, 'What already said was just to test the strength of your conviction and I have seen it.' The people prostrated before him and became pleased with him, and this was the end of Heraclius's story (about his faith).

Documents

SAHIH AL-BUKHARI · 2020. 7. 15. · Sahih Bukhari is divided into 97 books, each with numerous chapters within it. After he finished the compilation, Imam Bukhari showed the manuscript